Job 25:4 Kommentar

Bildad here makes a very short reply to Job's last discourse, as one that began to be tired of the cause. He drops the main question concerning the prosperity of wicked men, as being unable to answer the proofs Job had produced in the foregoing chapter: but, because he thought Job had made too bold with the divine majesty in his appeals to the divine tribunal (ch. 23), he in a few words shows the infinite distance there is between God and man, teaching us, I. To think highly and honourably of God (Job 25:2, Job 25:3, Job 25:5). II. To think meanly of ourselves (Job 25:4, Job 25:6). These, however misapplied to Job, are two good lessons for us all to learn.

INTRODUCTION TO JOB 25 This chapter contains Bildad's reply to Job, such an one as it is; in which, declining the controversy between them, he endeavours to dissuade him from attempting to lay his cause before God, and think to justify himself before him, from the consideration of the majesty of God, described by the dominion he is possessed of; the fear creatures stand in of him; the peace he makes in his high places; the number of his armies, and the vast extent of his light, Job 25:1; and from the impossibility of man's being justified with him, or clean before him, argued from thence, Job 25:4; and which is further illustrated by a comparison of the celestial bodies with men, and by an argument from the greater to the less, that if they lose their lustre and purity in his sight, much more man, a mean despicable worm, Job 25:5.

How then can man be justified with God? Since he sees all his ways and works, his secret as well as open sins; either be more just than he, as Eliphaz expresses it, Job 4:17; which no man in his senses will say; or just as he is, and upon a level with him, or in comparison of him, or before him, and in his sight: and this is what Job himself denies, Job 9:2; for however righteous a man may be in his own sight, or in the sight of others, he cannot of himself be justified in the sight of God; nor can any be justified with him by his own righteousness, because the best righteousness of man is imperfect; and, if Bildad thought this was the sentiment of Job, he mistook him; for, what he meant by coming to the seat of God, and ordering his cause before him, Job 23:2; to which Bildad seems to refer, and being judged by him, when he doubted not but he should be acquitted, was no other than the justification of his cause, and not of his person before God; or that he should be cleared of the imputation of hypocrisy, and of being the sinner and wicked man, and guilty of very bad things, though secret and private, for which he was afflicted; for otherwise Job knew full well that he could not be justified with God by his own personal righteousness, for he knew himself to be a sinner, and owns it; nor did he think himself perfect, and his righteousness a complete one; and therefore he expected not to be justified by it; he knew his living Redeemer, and believed in him for righteousness, and expected the justification of his person, and his acceptance with God, only by him; and in this way there are many that are justified with God secretly, "in foro Dei", in the court of God, and in his sight, who always beholds his people as righteous in Christ, and openly, "in foro conscientiae", in the court of conscience, when they believe in him; and who will be publicly justified, and declared righteous, at the day of judgment: or how can he be clean that is born of a woman? which suggests a doctrine that Job as firmly believed as Bildad did, that all men are unclean by natural generation, or as they are born into the world; their ancestors being such, the more immediate, and the more remote, which may be traced back to the first man and woman, Job 14:4; so that as no man is clean and pure as God is, or in comparison of him, or in his sight; they can neither be naturally clean, nor so of themselves, by any means or methods they can make use of; but then they may be, as many are, clean by the blood of Christ, and grace of God, through which his people are cleansed from all their sins, and all their iniquities, and are without spot before the throne and in the sight of God.

Since he said, “You have not visited these yet,” truly Bildad answers, “There is no respite for robbers.” Therefore, he says the opposite of what happens, because there is respite. But in order to play a trick on Job, he speaks in this way. “How then can a mortal be righteous before God?” Indeed, he is necessarily punished. Since Job, in fact, said, I wanted to be judged, and, even though I have not sinned, I am chastised. Bildad replied there is none that is righteous among humankind. How is it possible, he says, that any righteous person will ever exist? Therefore you desire in vain to be judged and examined.

Can a man be justified being compared with God? or can he be found clean that is born of a woman? This verse is spoken above by blessed Job, and is now repeated in the upbraiding of him; since every just man is just by illumination from God, not by comparison with God. For man's righteousness when compared with the Maker is unrighteousness, since, even although man had held fast in his own estate of creation, the creature could never be equalled to the Creator. To which creature howsoever, unto heavier burthens of deficiency, there accrued sin also, which the serpent by plotting brought in, and woman proving frail recommended. Hence now, forasmuch as man is born by the agency of woman who is made subject to sin, the frailty of the first guilt is inherited in the offspring; and because the branch of the human race was made rotten in the root, it does not hold up in the greenness of its creation. Hence it is rightly said now, Can a man be justified being compared with God? or can he be found clean that is born of a woman? As if it were expressed in plain terms, 'Let not man entertain pride against his Creator, let him reflect whence he came hither, and understand what he is.' But observe, there are those that when by the gift of the Spirit they are holpen against the frailty of their flesh, are made to erect themselves, gleam forth in virtues, yea, flash out in the marvels of miraculous signs as well, yet is there no man who may pass through life free from sin, so long as he bears upon him flesh of corruption.

Using the premise of the divine power, he proceeds to his proposition saying, "Can a man be justified in comparison to God?" as if to say: Since God is so great and so excellent in justice that he even makes concord in the highest creatures, which is an effect of justice according to Isaiah, "The work of justice is peace." (32:17), all justice of man compared to divine justice is reckoned as nothing. Not only can man not seem to be just compared to God, but what is more, he appears unjust compared to him. Analogously, things which have too little beauty seem ugly compared to the most beautiful things, and so he then says, "Or who born of a woman appears pure?" He emphasizes this because from the very fact that man is born of woman through the concupiscence of the flesh, he contracts some stain.

A new series of Solomon's proverbs. God's glory in mysteries. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressed mind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government.

How then can man be justified? - Or, ונה umah, With what, shall a man be justified with God? Though this is no conclusion from Bildad's premises, yet the question is of the highest importance to man. Neither Bildad nor any of his fellows could answer it; the doctrine of redemption through the blood of the cross was then known only through types and shadows. We who live in the Gospel dispensation, can readily answer the question, With what shall miserable man (אנוש enosh) be justified with God? - Ans. By bringing forward, by faith, to the throne of the Divine justice, the sacrificial offering of the Lord Jesus Christ; and confiding absolutely in it, as being a full, sufficient, and complete atonement and sacrifice for his sins, and for the salvation of a lost world. How, or with what (ומה umah) shall he be clean that is born of a woman? - Ans. By receiving that grace or heavenly influence communicated by the power and energy of the eternal Spirit applying to the heart the efficacy of that blood which cleanses from all unrighteousness. This, and this only, is the way in which a sinner, when truly penitent, can be justified before God: and in which a believer, convinced of indwelling sin, can be sanctified and cleansed from all unrighteousness. This is the only means of justification and sanctification, without which there can be no glorification. And these two great works, which constitute the whole of salvation, have been procured for a lost world by the incarnation, passion, death, and resurrection of the Lord Jesus Christ, who was delivered for our offenses, and rose again for our justification; to whom be glory and dominion now and for evermore, Amen!

BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power. peace in his high places--implying that His power is such on high as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (Col 1:20; Eph 1:10).

(Job 4:17-18; Job 14:4; Job 15:14).